The business was profitable. In that city, which was the oldest in the world, the cat was an object of veneration. Its worship was the religion of the country. The multiplication and addition of cats were a perpetual instruction in arithmetic. Naturally, any inattention to the wants of a cat was punished with great severity in this world and the next; so my good mother numbered her patrons by the hundred. Still, with an unproductive husband and seventeen children she had some difficulty in making both ends cats'-meat; and at last the necessity of increasing the discrepancy between the cost price and the selling price of her carnal wares drove her to an expedient which proved eminently disastrous: she conceived the unlucky notion of retaliating by refusing to sell cats'-meat until the boycott was taken off her husband.
On the day when she put this resolution into practice the shop was thronged with excited customers, and others extended in turbulent and restless masses up four streets, out of sight. Inside there was nothing but cursing, crowding, shouting and menace. Intimidation was freely resorted to—several of my younger brothers and sisters being threatened with cutting up for the cats—but my mother was as firm as a rock, and the day was a black one for Sardasa, the ancient and sacred city that was the scene of these events. The lock-out was vigorously maintained, and seven hundred and fifty thousand cats went to bed hungry!
The next morning the city was found to have been placarded during the night with a proclamation of the Federated Union of Old Maids. This ancient and powerful order averred through its Supreme Executive Head that the boycotting of my father and the retaliatory lock-out of my mother were seriously imperiling the interests of religion. The proclamation went on to state that if arbitration were not adopted by noon that day all the old maids of the federation would strike—and strike they did.
The next act of this unhappy drama was an insurrection of cats. These sacred animals, seeing themselves doomed to starvation, held a mass-meeting and marched in procession through the streets, swearing and spitting like fiends. This revolt of the gods produced such consternation that many pious persons died of fright and all business was suspended to bury them and pass terrifying resolutions.
Matters were now about as bad as it seemed possible for them to be. Meetings among representatives of the hostile interests were held, but no understanding was arrived at that would hold. Every agreement was broken as soon as made, and each element of the discord was frantically appealing to the people. A new horror was in store.
It will be remembered that my father was a deodorizer of dead dogs, but was unable to practice his useful and humble profession because no one would employ him. The dead dogs in consequence reeked rascally. Then they struck! From every vacant lot and public dumping ground, from every hedge and ditch and gutter and cistern, every crystal rill and the clabbered waters of all the canals and estuaries—from all the places, in short, which from time immemorial have been preëmpted by dead dogs and consecrated to the uses of them and their heirs and successors forever—they trooped innumerous, a ghastly crew! Their procession was a mile in length. Midway of the town it met the procession of cats in full song. The cats instantly exalted their backs and magnified their tails; the dead dogs uncovered their teeth as in life, and erected such of their bristles as still adhered to the skin.
The carnage that ensued was too awful for relation! The light of the sun was obscured by flying fur, and the battle was waged in the darkness, blindly and regardless. The swearing of the cats was audible miles away, while the fragrance of the dead dogs desolated seven provinces.
How the battle might have resulted it is impossible to say, but when it was at its fiercest the Federated Union of Old Maids came running down a side street and sprang into the thickest of the fray. A moment later my mother herself bore down upon the warring hosts, brandishing a cleaver, and laid about her with great freedom and impartiality. My father joined the fight, the municipal authorities engaged, and the general public, converging on the battle-field from all points of the compass, consumed itself in the center as it pressed in from the circumference. Last of all, the dead held a meeting in the cemetery and resolving on a general strike, began to destroy vaults, tombs, monuments, headstones, willows, angels and young sheep in marble—everything they could lay their hands on. By nightfall the living and the dead were alike exterminated, and where the ancient and sacred city of Sardasa had stood nothing remained but an excavation filled with dead bodies and building materials, shreds of cat and blue patches of decayed dog. The place is now a vast pool of stagnant water in the center of a desert.
The stirring events of those few days constituted my industrial education, and so well have I improved my advantages that I am now Chief of Misrule to the Dukes of Disorder, an organization numbering thirteen million American workingmen.
THE BAPTISM OF DOBSHO
It was a wicked thing to do, certainly. I have often regretted it since, and if the opportunity of doing so again were presented I should hesitate a long time before embracing it. But I was young then, and cherished a species of humor which I have since abjured. Still, when I remember the character of the people who were burlesquing and bringing into disrepute the letter and spirit of our holy religion I feel a certain satisfaction in having contributed one feeble effort toward making them ridiculous. In consideration of the little good I may have done in that way, I beg the reader to judge my conceded error as leniently as possible. This is the story.
Some years ago the town of Harding, in Illinois, experienced "a revival of religion," as the people called it. It would have been more accurate and less profane to term it a revival of Rampageanism, for the craze originated in, and was disseminated by, the sect which I will call the Rampagean communion; and most of the leaping and howling was done in that interest. Amongst those who yielded to the influence was my friend Thomas Dobsho. Tom had been a pretty bad sinner in a small way, but he went into this new thing heart and soul. At one of the meetings he made a public confession of more sins than he ever was, or ever could have been guilty of; stopping just short of statutory crimes, and even hinting, significantly, that he could tell a good deal more if he were pressed. He wanted to join the absurd communion the very evening of his conversion. He wanted to join two or three communions. In fact, he was so carried away with his zeal that some of the brethren gave me a hint to take him home; he and I occupied adjoining apartments in the Elephant Hotel.
Tom's fervor, as it happened, came near defeating its own purpose; instead of taking him at once into the fold without reference or "character," which was their usual way, the brethren remembered against him his awful confessions and put him on probation. But after a few weeks, during which he conducted himself like a decent lunatic, it was decided to baptise him along with a dozen other pretty hard cases who had been converted more recently. This sacrilegious ceremony I persuaded myself it was my duty to prevent, though I think now I erred as to the means adopted. It was to take place on a Sunday, and on the preceding Saturday I called on the head revivalist, the Rev. Mr. Swin, and craved an interview.